we need to find out what Bourdieu says about technical capital
"To avoid a social capital divide it is crucial to ensure that SNS are universally accessible and people of all ages can benefit from them. The importance of social capital lies in the benefit of social support and integration and social cohesion among people. (1) "(Requena, 2003)
Pheil, Arjan, and Zaphiris (2008) pg 643
"So far there is little research on how older people use and adopt these new arenas for social interaction in general and social capital in particular. (1)"
Pheil, Arjan, and Zaphiris (2008) pg 643
"Investigating the age differences in the usage and user behaviour on SNS sites can help us understand how older people form their social network and social capital on SNS compared to young people. (1)"
Pheil, Arjan, and Zaphiris (2008) pg 643
It has been suggested that there are "differences or even a social capital divide between teenagers and older people also in SNS. Finding answers to these questions can provide us with a twofold benefit: (1) knowing the preferences and behaviour of a a specific target group (e.g. older people) can inform successful design of SNS for this population and (2) investigating the way older people and teenagers act and interact in SNS can inform our theoretical understanding about how these target populations maintain and build social capital in online environments.(644)"
Pheil, Arjan, and Zaphiris (2008) pg 644
"As a study of Ellison et al. (2006) shows, only very few people use SNS to find new contracts, but rather use the sites to strengthen already existing offline contracts. (644)"
Pheil, Arjan, and Zaphiris (2008) pg 644
"In order to investigate the way users use SNS, researchers have frequently made a connection to social capital theory (e.g. Ellison et al. 2006). Social capital is described as the resources that are created in social networks and relationships between people and that have a certain value or benefit for individuals participating in this network/relationships. Social capital is created through interactions with others, thus it belongs to a group of people and not to individuals (Coleman, 1998) (644)"
Pheil, Arjan, and Zaphiris (2008) pg 644
"Social capital theory distinguishes between two types of social capital: bridging social capital and bonding social capital (Putnam, 2000). Bridging social capital refers to loose connections between individuals. Often, people can provide each other with new information and input via these connections; however; they are not described as being very personal or emotion. They can be related to Granovetter's (1982) term of "weak ties" - connections that often exist in large quantities for a person but do not describe a very close relationship. Bonding social capital, on the contrast, describes close relationships in which emotional support is exchanged. It describes the relationships we might have with very close friends or family members. Bonding social capital can be compared to Granovetter's (1982) term of "strong ties (644)".
Pheil, Arjan, and Zaphiris (2008) pg 644
Pierre Bourdieu felt that it was impossible to "account for the structure and functioning of the social world unless one reintroduces capital in all its forms and not solely in the one form recognized by economy theory" (241).
Bourdieu (edited by Kreckel) 1983
Social Capital is "made up of social obligations ("connections") which is convertible, in certain conditions, into economic capital and may be institutionalized in the forms of a title of nobility"{3).
Social Capital is "aggregate of the actual or potential resources which are linked to possession of a durable network of more or less institutionalized relationships of mutual acquaintance and recognition --or in other words to membership in a group which provides each of its members with the backing of the collectively owned capital, a "credential" which entitles them to credit, in the various senses of the word (249)".
Bourdieu (edited by Kreckel) 1983
"These relationships my exist only in the practical state, in material and or/symbolic exchanges which help to maintain them (249).
Bourdieu (edited by Kreckel) 1983
"They may also be socially instituted and guaranteed by the application of a common name (the name of a family, a class, or a tribe or a school, a party, etc.) and by a whole set of instituting acts designed simulaneously to form and inform those who undergo them; in this case, they are more or less really enacted and so maintained and reinforced, in exchanges" (249).
Bourdieu (edited by Kreckel) 1983
In a study of undergraduate students in the US, intensity of certain types of activity (keeping in touch with high school friends, friending classmates, etc) on FB correlated to bridging social capital. In addition, there were greater gains in bridging social capital for students with low self-esteem and lower rates of satisfaction with life. [This might have some relevance to our population} They also found a similar but not as strong correlation between intensity of FB use and bonding social capital. They suggested a 'maintaining social capital' and found a strong relationship between this and intensity as well. (this study was done before FB was open and you needed to have a school email to get an account. This probably skews the data relative to today's world of FB However, the article has been cited over 900 times so it is widely used).
Ellison, et al (2007
"The volume of the social capital possessed by a given agent thus depends on the size of the network of connections he can effectively mobilize and on the volume of the capital (economic, cultural or symbolic) possessed in his own right by each of those to whom he is connected" (249).
Bourdieu (edited by Kreckel) 1983
Although there is more possibilities for the marginalized learners to gain social capital then regular capital there could still be inequalities due to a small pool to network with.
"The profits gained from its membership in a group are the basis of the solidarity which makes them possible" (249).
Bourdieu (edited by Kreckel) 1983
"Membership is not consciously pursued as such, even in the case of groups like select clubs, which are deliberately organized in order to concentrate social capital and so to derive full benefit from the multiplier effect implied in concentration and to secure the profits of members -- material profits, such as all the types of services accuring from useful relationships, and symbolic profits, such as those derived from association with a rare, prestigious group (249)" What are the implications of this for our group of marginalized learners?
Bourdieu (edited by Kreckel) 1983
"The existence of a network connections is not a natural given, or even a social given,constituted once and for all by an initial act of institution, represented, in the case of the family group, by the genealogical definition of kinship relations, which is the characteristic of social formation" (249).
Bourdieu (edited by Kreckel) 1983
* The idea that network connections are not a natural given as mentioned above might give marginalized learners an advantage because they are use to having to constantly build connections and adapt. Also, these connections are not frequently not built on family relationships.
Bourdieu (edited by Kreckel) 1983
The article goes on to elaborate that "it is the product of endless effort at institution, of which institution rites-often wrongly described as rites of passage -- mark the essential moments and which is necessary in order to produce and reproduce lasting, useful relationships that secure material or symbolic profits"(249).
Bourdieu (edited by Kreckel) 1983
The article further states, "the network of relationships is the product of investment strategies, individual or collective, consciously or unconsciously aimed at establishing or reproducing social relationships that are directly usable in the short or long term, i.e., at transforming contingent relations, such as those of neighborhood, the workplace, or even kinship, into relationships that are at once necessary and elective, implying durable obligations subjectively felt (feelings of gratitude, respect, friendship, etc or institutionally guaranteed rights"(250).
Bourdieu (edited by Kreckel) 1983
The above "is done through the alchemy of consecration, the symbolic constitution produced by social institution (institution as a relative -- brother, sister, cousin, etc.--or as a knight, an heir, and elder, etc.) which it encourages and which presupposes and produces mutual knowledge and recognition" (250).
Bourdieu (edited by Kreckel) 1983
"Exchange transforms the things exchanged into signs of recognition and, through the mutual recognition and the recognition of group membership which it implies, reproduces the group. By the same token, it reaffirms the limits of the group, i.e., the limits beyond which the constitutive exchange -- trade, commensality, or marriage cannot take place. Each member of the group is thus instituted as a custodian of the limits of the group; because the definition of the criteria of entry is a stake in each new entry, he can modify the group by modifying the limits of legitimate exchange through some form of misalliance. It is quiet logical that, in most societies, the preparation and conclusion of marriages should be the business of the whole group, and not the agents directly concerned. Through the introduction of new members into a family, a clan, or a club, the whole definition of the group, i.e., its fines, it boundaries, and is identity, is put at stake, exposed to redefinition, alteration, adulteration" (250).
Bourdieu (edited by Kreckel) 1983
"In addition, the difference in the development of a social network between cultural regions could imply that social values, which can be earned by individuals through the development of social networks, we found that the social capital theory could be useful" (p.1101).
Ji, Hwangbo, Soo Yi, Rau, Fang, and Ling pg 1101
"Recently several studies indicated that the personal connection from both offline and online social network contributes to the development of an individual's social capital" (p. 1101). (Boase, Horrigan, Wellman, & Raine, 2006, & Larsen, 2008; Wellman, 2001)
Ji, Hwangbo, Soo Yi, Rau, Fang, and Ling pg 1101
"Cultural capital can exist in three forms: In the embodied state, i.e., in the form of long-lasting dispositions of the mind and body; in the objectified state, in the form of cultural goods (pictures, books, dictionaries, instruments, machines etc.), which are the trace or realization of theories or critiques of these theories, problematics, etc.; and in the institutionalized state, a form of objectification which must be set apart because, as will be seen in the case of educational qualifications, it confers entirely original properties on the cultural capital which it is presumed to guarantee"(p.244).
Bourdieu (edited by Kreckel) 1983
"The Embodied State> Most of the properties of cultural capital can be deduce from the fact that, in its fundamental state, it is linked to the body and presupposes embodiment. The accumulation of cultural capital in the embodied state, i.e., in the form of what is called culture, cultivation, Bildung, presupposes a process of embodiment, incorporation, which, insofar as it implies a labor of inculcation and assimilation, costs time, time which must be invested personally by the investor, Like the acquisition of a muscular physique or a suntan, it cannot be done at second hand (so that all effects of delegation are ruled out" (p. 245).
Bourdieu (edited by Kreckel) 1983
"There is a possible connection between high levels of privacy and decreased social capital (Buys and Bow, 2002) and a contradiction between high levels of sociability and the need for privacy" (Switzer & Taylor, 1983)(p. 1010).
Brandtzaeg, Lunders, and Skjetne 2011
"Bourdieu argues that schools transmit "cultural capital" - by which he means any knowledge, skills, education or expectations - from one generation to the next, thus ensuring the dominance of the ruling class" (p.1).
Bourdieu & Passeron 2005
"The participants are involved in overlapping sets of social relationships or capital" (p. 1021).
Brandtzaeg, Lunders, and Skjetne 2011
"This implies that Facebook users are visible for many different ties in the same context, at the same time. This also means that Facebook users must be able to handle different social ties via the same user profile, which complicates the self-presentation of the various users and may lead to a kind of distrust in the community, which might cause people to not gain from the available social resources in the SNS. Currently, there is widespread support for the notion that SNSs need to create social capital if they want to remain sustainable, but future research should also dig deeper into what kind of social capital could be mixed and in what way is it suitable in socially transpararent environments such as SNSs" ( p. 1021.
Brandtzaeg, Lunders, and Skjetne 2011
"According to Sarah Thornton (1995), social capital "stems not so much from what you know as who you know (and who knows you). Connections in the form of friends, relations, associates and acquaintances can all bestow status."(3 paragraph p. 4)
Bigge 2006
"Just as books and paintings display cultural capital in the family home, so subcultural capital is objectified in the form of fashionable haircuts and well-assembled record collections." [13] (3 paragraph p.4)
Bigge 2006
"Paul Resnick (2004), meanwhile, argues for the existence of soiotechnical capital: "I use the term 'sociotechnical capital' to refer to productive resources that inhere in patterns of social relations that are maintained with the support of information and communication technologies (ICT)." [14] boyd (2006 reinforces the concept of sociotechnical capital when she writes that "In MYSpace, comments are a form of cultural currency."[15] (paragraph 3 p.4)
Bigge 2006
"Garnham and Williams (1986) argue that 'it is the convertibility of cultural into economic capital that ultimately defines it as capital." [16] Thornton (1996) echoes this convertibility, arguing that, "While subcultural capital may not convert into economic capital with the same ease of financial reward as cultural capital, a variety of occupations and incomes can be gained as a result of 'hipness'." [17] the success of certain bands or personalities on MySpace such as Fall Out Boy and Christine Dolce reinforce such an argument" (paragraph 4 p.4).
Bigge 2006
"Donath and Boyd (2004) stated that an SNS, by providing functions to improve and maintain a weak connection, helps to form relationship in an easier and economical way as compared to offline methods"(p. 1107).
Gu, Hwangbo, Hwan, Yi, Rau, Fang, Ling (2010)
"Social capital is created through interactions with others, thus it belongs to a group of people and not to individuals" (p. 644) (Coleman, 1988)
Pfeil, Arjan, Zaphiris 2008
"Objectified cultural capital is found in material objects and media, such as computers. While these materials objects may be transmissible physically through legal ownership, the possession of the means of symbolically consuming a computer presupposes embodied cultural capital" 1042).
Brock, Kvasny, Hales 2010)
"Technical capital serves as a power resource as certain groups mobilize around their their technical expertise to gain resources and position. This form of capital accrues through education, economic means, and social networks that include others knowledgeable about ICT, and unfettered access to ICT" (p. 1043).
Brock, Kvasny, Hales 2010)
"Bourdieur concern regarding capital was how its continual accumulation and activation perpetuated social inequalities. Bourdieu saw cultural capital as breaking with thr received wisdom that attributes success or failure to natural aptitudes, such as intelligence, talent, achievement and giftedness. Rather, Bourdieu explained success in marriage and other fields by the amount and type of cultural capital inherited from the family and social milieux" p. 1043).
Brock, Kvasny, Hales 2010)
"Black women must work to resist hegemonic beliefs and values demeaning their beauty, intelligence, intellect, parenting skills, femininity, and integrity. We see these counter-hegemonic ways of knowing an coping skills as Afrocentric forms of cultural capital. This cultural capital is evidenced discursively through the use of ICT" (1045).
Brock, Kvasny, Hales 2010)
"Black women create self-definitions and self-valuations online that enable them to activate cultural and technical capital reflecting their unique standpoints on social positioning in the marriage market" (p. 1045).
Social Capital